THE LAW, A PICTURE OF ITS AUTHOR.

Now this law is an incorruptable picture of the High and Holy One that inhabiteth eternity. It is he whom in his essence no man hath seen, or can see, made visible to men and angels. It is the face of God unveiled: God manifested to his creatures as they are able to bear it; manifested to give and not to destroy life; that they may see God and live. It is the heart of God disclosed to man. Yea, in some sense we may apply to this law, what the apostle says of his Son, it is The streaming forth, or out-beaming of his glory, the express image of his person.

"If virtue," said the ancient Heathen, "could assume such a shape as that we could behold her with our eyes, what wonderful love would she excite in us!" If virtue could do this! It is done already. The law of God is all virtues in one, in shch a shape, as to be beheld with open face, by all those whose eyes God hath enlightened. What is the law but divine virtue and wisdom, assuming a visible form?. What is it, but the original ideas of truth and good, which were lodged in the uncreated mind from eternity, now drawn forth and clothed with such a vehicle, as to appear even to human understanding?

If we survey the law of God in another point of view, it is supreme, unchangable reason: it is unalterable rectitude: it is the everlasting fitness of all things that are or ever were created.

I am sensible, what a shortness, and even impropriety there is, in these and all other human expressions, when we endeavour by these faint pictures, to shadow out the deep things of God. Nevertheless we have no better, indeed no other way durin ng this our infant state of existence. As we now know but in part, so we are constrained to prophecy, i. e. speak of the things of God, in part also. We cannot order our speech by reason of darkness, while we are in this house of clay. While I am a child I must sbeak as a child. But I shall soon put away childish things. For when that which is perfect is come, that which is in part shall be done away.

But to return. The law of God, (speaking after the manner of men) is a copy of the eter nal mind, a transc ipt of the divine nature: yea it is the fairest offspring of the Everlasting Father, the brightest efflux of his essential wisdom, the visible beauty of the Most High. It is the delight and wonder of cherubim and seraphim and all the company of heaven, and the glory and joy of every wise believer, every well instructed child of God upon earth.

Sermon on Ram. vii. 12.

THE LAW AND THE GOSPEL IN PERFECT UNION

WITH EACH OTHER.

From all this we may learn, that there is no

contrariety at all, between the law and the gos

pel: that there is no need for the law to pass away, in order to the establishing of the gospel. Indeed neither of them supersedes the other, but they agree perfectly well together. Yea, the very same words considered in different respects, are parts both of the law and of the gospel: if they are considered as commandments, they are parts of the law; if as promises, of the gospel. Thus, Thou shalt love the Lord thy God with all thy heart, when considered as a commandment, is a branch of the law: when regarded as a promise, is an essential part of the gospel: the gospel being no other than the commands of the law, proposed by way of promises. Accordingly poverty of spirit, purity of heart, and whatever else is enjoined in the holy law of God, are no other, when viewed in a gospel light, than so many great and precious promises.

There is therefore the closest connexion that can be conceived, between the law and the gospel. On the one hand, the law continually makes way for, and points us to the gospel: on the other the gospel continually leads us to a more exact fulfilling of the law. The law, for instance, requires us to love God, to love our neighbour, to be meek, humble or holy : we feel that we are not sufficient for these things: yea, that with man this is impossible. But we see a promise of God, to give us that love, and to make us humble, meek, and holy. We lay hold

of this gospel of these glad tidings: it is done unto us according to our faith: And the righteousness of the law is fulfilled in us, througth faith which is in Christ Jesus.

We may yet farther observe, that every command in holy writ, is only a covered promise.— For by that solemn declaration, This is the covenant I will make after those days, saith the Lord, I will put my laws into your minds, and write them in your hearts, God hath engaged to give whatsoever he commands. Does he command us then to pray without ceasing? To rejoice evermore? To be holy as he is holy? It is enough. He will work in us this very thing. It shall be unto us according to his word.

Sermon on Matt. v. 17, 18, 19, 20.

1

FAITH.

What faith is it then through which we are saved? It may be answered, first, in general, it is a faith in Christ; Christ, and God through Christ, are the proper objects of it. Herein, therefore, it is sufficiently, absolutely, distinguished from the faith either of ancient or modern Heathens. And from the faith of a devil, it is fully distinguished by this-it is not barely a speculative, rational thing; a cold, lifeless assent: a train of ideas in the head; but also a disposition of the heart. For thus saith the scrip

ture, With the heart, man believeth unto righteousness. And, If thou shalt confess with thy mouth the Lord Jesus, and shall believe with thy heart, that God hath raised him from the dead, thou shalt be saved.

And herein does it differ from that faith which the apostles themselves had while our Lord was on earth, that it acknowledges the necessity and merit of his death, and the power of his resurrection. It acknowledges his death as the only sufficient means of redeeming man from death eternal; and his resurrection as the restoration of us all to life and immortality: inasmuch as he was delivered for our sins, and rose again for our justification. Christian faith is then, not only an assent to the whole gospel of Christ, but also a full reliance on the blood of Christ, a trust in the merits of his life, death, and resurrection; a recumbancy upon him as our atonement and our life; as given for us, and living in us; and in consequence hereof, a closing with him, and cleaving to him, as our wisdom, righteousness, sanctification, and redemption.

Sermon on Ephes. ii. 8.

THE RIGHTEOUSNESS OF CHRIST, AND HOW

IMPUTED TO BELIEVERS.

The righteousness of Christ is either internal or external. His internal righteousness is